Q 28:24 in the tafsīr of Shaykh Ibrāhīm Niasse

لَهُمَا ثُمَّ إِلَي إِنِّے لِمَآ إِلَيَّ مِنْ

So he watered (their flock) for them. Then he turned aside into the shade, and said: My Lord! I am needy of whatever good Thou sendest down for me — Pickthall

Shaykh Ibrāhīm Niasse (d. 1975) read the whole Qurʾān aloud at Medina Baye over fifty-six sessions between ẓuhr and ʿaṣr in Ramaḍān 1383/1964, and his students wrote those sessions down as Fī Riyāḍ al-Tafsīr. He comes back to the same āya elsewhere — in the fatwās, the Ḥikam, the poetry — decades apart. About the tafsīr →

In the printed edition: Sūrat Al-Qaṣaṣ begins at vol. 7, p. 114 (Tūnis 2022, 10 vols.)

The āya above is Warsh ʿan Nāfiʿ, the rasm of the printed edition. The root behind each underlined word comes from a Ḥafṣ ʿan ʿĀṣim corpus, realigned to this Warsh text word by word; 125 of the 6,236 āyāt differ in word count between the two riwāyāt, and those were aligned rather than assumed. A word carries no underline where the corpus supplies no root. Lexicon entries are a reading aid and carry no page reference; the edition does not cite them. Page references elsewhere on this site follow the ten-volume Tunis 2022 printing this site was transcribed from; published scholarship on this text cites the six-volume Tunis 2010 printing, whose pagination is different.

loci in the corpus

distinct acts

1959 – 1964

attested span

2 of 3

text available

This verse across his life

Each mark is one work in which Shaykh Ibrāhīm engages this verse, placed by date of composition. Hollow marks are loci we know of but cannot yet show.

1960

before 1959al-Dawāwīn al-sitt

1964Fī riyāḍ

Exegesis of the verse

Sustained interpretation of the verse as a verse — lemma, gloss, expansion.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمtafsīr

1383 / 1964 · Arabic · Lesson 38, ¶92 · numbered by Ḥafṣ · lesson opens at vol. 7, p. 96 · the annual Ramaḍān cycle

مكث ثمانية أيام لم يا كل 2 (فَقَالَ رَبِّ إِنِّے لِمَآ أَنزَلْتَ إِلَيَّ مِنْ خَيْرࣲ) طعام ( بَغِير) محتاج، موسى في زمن الطفولة احتاج إلى رغيف فطلب من اللّٰه رغيفا فقط، هذا حاجته، فلما بلغ مبلغ الرجال الفحول قال: "رَبِّ أَرِنِ أَنظُرِ إلَيْكَ" وموسى عندما عرضت له حاجة صغيرة لم يرفعها إلى الناس، بل إلى اللّٰه تبارك وتعالى، حتى الرغيف لم يقل هذا قليل أطلبه من الناس، بل طلب من اللّٰه تبارك وتعالى رغيفا، ولما عرضت له حاجة كبيرة هي الرؤية لم يستعن بغير اللّٰه "قَالَ رَبِّ أَرِنِي أَنظُرِ إِلَيْكَ". كن موسويا، الحاجة الصغيرة والكبيرة لا ترفعها إلا إلى اللّه تبارك وتعالى 3، هو القادر على قضاء الحوائج الصغار والكبار. لما قال موسى هذا فهمت المرأة بنت شعيب أن موسى جائع فأتتا إلى أبيهما فأخبرتاه قال أتيتما في هذا

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The verse used, not interpreted

Here the verse warrants a claim argued from other authorities. It is not the object of commentary.

Fī riyāḍ al-tafsīr li-l-Qurʾān al-karīm

في رياض التفسير للقرآن الكريمproof-textunbracketed quotation

1383 / 1964 · Arabic · Lesson 19, ¶66 · numbered by Ḥafṣ · lesson opens at vol. 3, p. 216 · the annual Ramaḍān cycle

\- انظره في الخازن ج128/2.

Read in context →

Lesson 19 runs Q 7:88–Q 7:170. This āya falls outside it. He quotes it here inside the commentary on another verse, which is why it is not filed as exegesis of this one.

The printing brackets no quotation here. A run of consecutive words in this paragraph — three at the shortest — occurs in one place in the muṣḥaf and nowhere else, and every āya lying inside that run is credited, so a run crossing a boundary attests both. Matching folds together the letter shapes the scan confuses, so the words need not stand in the āya exactly as printed.

The verse in verse

The verse as structure — acrostic, tawassul, or the letters themselves — not as an object of interpretation.

al-Dawāwīn al-sitt

الدواوين الستpoetic

before 1959 · English · Q. fī l-istighātha: Rabbī tarānī bāʾisan faqīrā (ALA #49-xxviii)

Not yet ingested. MS UBMIA/TIJ 68a; publ. n.p. [Ghana] n.d.

Entries are grouped by what Shaykh Ibrāhīm is doing with the verse, then ordered oldest first inside each group, so the same words can be seen carrying different work across a career. Every entry names the witness it comes from. Passages that are known but not yet available are listed rather than hidden. Beyond Fī Riyāḍ al-Tafsīr, 156 āyāt have so far been indexed from his other writings — the Ḥikam, the fatwās, Kāshif al-Ilbās, theQanābīl, the Tafsīr Maʿānī cassettes. A verse with nothing under this heading has not been searched in them and found wanting; it has not been searched.

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